Prototypes, Example 17
THE SEVENTENTH EXAMPLE.
OF ESAV.
WEE are now to handle the example of Eſau: Hee was a twin, Iacob being the other twin: We muſt treate of his birth, life, and death.
Firſt, for his birth,Eſau his birth. we are informed that hee was the ſon of Iſaac, and of Rebekkah the wife of Iſaac, daughter of Bethuel, by his wife Milcah. Which Bethuel was ſon of Nachor, the brother of Abraham. He was borne in the yeare of the world 2108, as ſome thinke; and as others, in the yeare 2168. and after the flood, as ſome thinke 512. and as others, 562. for there is 60. yeares difference in chronologie, becauſe of the doubt about Abrahams birth. Now the manner of his birth was this, as the Scriptures relate, Gen. 25.25. He came out firſt in colour red, and all over rough, as an hairy garment, for which cauſe his name was called Eſau, which ſigne made as one that was ſtronger than ordinary children be, and all over covered with haire. In him the Lord ſhewed the freedome of his election, as the Apoſtle notes, Rom. 9. For, Before the children were borne, or, had done good or evill, it was ſaid, The elder ſhall ſerve the younger. God choſe not him but Iacob, though they were borne both of the ſame Parents, and at the ſame burden.
Now concerning his life, we muſt conſider; 1. That which was good therein. 2. That which was evill. 3. His proſperity. 4. His croſſes and miſeries.
1 His good quality. 1. He ſhewed good reſpect unto Iſaac his Father.For the firſt, ſome things he did that for matter were good and commendable, as even a bad man may have ſome good things found in him. The firſt good thing was, that he did ſhew good reſpect unto Iſaac his Father. For he was glad to gratifie him in his diet, bringing home the Veniſon that he caught, of which was made dainty meat, which the old man loved to feed upon, and when he came to him to preſent his Veniſon, according to his Fathers appointment, that he might receive the bleſſing from his Father, he ſpake reverently unto him. For when he brought the meate ready prepared for his eating, he ſaid thus to him, Let my Father ariſe and eat of his ſons Veniſon, that thy ſoule may bleſſe mee. Chap. 27.31. and after ver. 34. Bleſſe me, even me alſo, ô my Father, and ver. 38. Haſt thou but one bleſsing my Father, bleſſe me, even me alſo, ô my Father. Though his Father had given the bleſſing to Iacob his brother, yet he doth not rage and grow into paſſionate expoſtulations, but with gentle and reverent termes, and with teares, and with prayers ſeekes to get ſome bleſſing from him. This proveth evidently, that he carried a reverent eſteeme of his Father in his heart, and honoured him duly. The ſame love and reſpect he ſhewed to Iſaac after, for when his wrath was kindled againſt his brother Iacob, and that he minded to revenge himſelfe by killing Iacob: Yet he reſolved to forbeare till Iſaac was dead, that he might not procure too much griefe and ſorrow to him in his old age, and therefore it is recorded, that he ſaid, The dayes of mourning for my Father are at hand, then will I kill my brother Iacob, ver. 41. He would not have deferred the murder of his brother for Iſaacs ſake till after his death, but that he bare ſome reſpect and good will unto his Father. And hee ſhewed the ſame reſpect unto him after, Chap. 28.6. For when hee perceived his Father had bleſſed Iacob, and ſent him to fetch a wife from Padan Aram, and not to take any Canaanitiſh woman, and that the daughters of Canaan which he had married diſpleaſed his Father, he went to his Vncle Iſhmael, and tooke his daughter Mahalath to wife, ſeeking as well as his wit could ſerve, to pleaſe his Father in that latter match, although indeed he went not rightly to work in that marriage neither. Some care you ſee he ſhewed to give his Father content, though he had not wiſdome enough to order himſelfe rightly for that end.
Thus this Eſau, though he wanted grace, and feared not God, yet he bare love and reverence in ſome degree as a carnall man could unto his Father Iſaac; who loved him dearely, and ſo he requited his love againe, with ſuch a kinde of love as might be found in an unſanctified perſon. Now all you ſons and daughters that have Parents living with you, or have had, come and lay your ſelves in the ballance with Eſau, and conſider if you have ſo much as equalled him in this kinde of imperfect dutifulneſſe towards your Parents. He out of a kinde of naturall inclination, or out of hope of being ſtill kindly uſed and bleſſed of his Father, ſhewed much reſpect unto him divers wayes. Hath nature, have carnall ends prevailed ſo much with you to encline your hearts to your parents, as they prevailed with Eſau? If ſo, yet boaſt not of this, thinke not much the better of your ſelves, theſe kinde of ſhadows of vertues, cannot prove you to be godly children, nor afford you ſound comfort, becauſe themſelves be not ſound and perfect. You have no great reaſon to pleaſe your ſelves, becauſe you are as good as Eſau, an unſanctified man, and one of whom we can give little hope, but that he was a caſta-way. I ſay therefore, ſatisfie not your ſelves, be not good in your own eyes becauſe of this painted and counterfeit goodneſſe. But if otherwiſe it be, and that it is evident you come far ſhort of Eſau, and have not declared ſo much regard of your parents as he hath done, then how bad muſt you account your ſelves, that are much more ſinfull even than an Eſau might have been? And it is cleare, that divers children be far worſe than this bad ſon of Iſaac, for they ſhew no reverence, no ſubmiſſion to their aged Parents, but apparently ſleight them in word and deed; grumble at them, chafe againſt them, carry themſelves cuttedly, and curriſhly towards them, if at any time they be croſſed by them; will not be held from following their own evill deſires, as Eſau was from killing his Brother, by a deſire not to grieve them, but wilfully run on in their wicked courſes, even though they ſee and know that their wicked carriage doth greatly afflict and torment their Parents; but purpoſely ſome do things to torment them. O, ſin hath a greater ſway and dominion in ſuch childrens hearts than it had in Eſaus, and they are far more wicked than he was. Yea, when they ſee their Parents diſpleaſed with their wayes, yet they have not ſo much deſire to give them content as Eſau had, nor do not ſo much as labour in any manner, though never ſo poorely, to give them any ſatisfaction at all. Woe, woe unto ſuch children; what can he expect from God, that is a viler ſon than Eſau was? Let ſuch ſhame themſelves by his example, and now receive reproofe with meekneſs, and greatly repent of their undutifulneſſe, if ever they purpoſe to attain pardon. And now, let all children that deſire to enjoy in themſelves the comfort of being the children and choſen of God, ſtrive to outſtrip Eſau in filiall obedience and duty. Let them for conſcience ſake to God, put on a largor meaſure of love, and a greater reverence to their Parents, labouring to pleaſe them in all things, in the Lord, & out of conſcience, to ſubmit themſelves unto them, & honor them becauſe God hath required it at their hands, and to labour to forbeare all ſin, as in an holy regard to God, ſo in part alſo, out of a feare to vex and kill their godly Parents, whoſe tender affection to them cannot but cauſe that their wicked carriage ſhall prove a mighty corraſive unto their ſoules. Be as good as Eſau, yea in this matter be you far better than he, content not thy ſelfe to be even with a miſerable Eſau in dutifulneſſe to your Parents. Another thing in Eſau we have recorded in Scripture, which is commendable, and that towards his brother Iacob, for though he went againſt him with foure hundred men, intending to take a ſharp revenge by killing him at leaſt, if not his wives and children too,2. He was melted with his brothers loving, kinde, humble carriage. yet when he ſaw his brothers loving, and kinde, and humble carriage, in ſending him a rich preſent, and in bowing down and ſaluting him with his face to the ground ſeaven times; his naturall affection prevailed againſt his former unruly paſſion, and he handled him very curteouſly, and ran to him, wept on his neck, kiſſed him, gave him kinde words, invited him to his countrey, and would have left off his ſervants with him to do him ſervice, and ſo returned, and did him no hurt at all.
Every man ſees that this was well done of Eſau. Come and imitate him, and if you have been tranſported with rage againſt any, ſpecially againſt a brother for any true or imaginary iniquity; yet when ſubmiſſiveneſſe and curteſie is ſhewed unto you, let it melt you, let it win you, pacifie, appeaſe you, and cauſe your paſſion to depart, and though you have intended, attempted, and begun to uſe violence, yet caſt out ſuch thoughts, forbeare the execution of ſuch evill purpoſes, and turn your violence into kindneſſe and humanity. Be better than Eſau, and do this to any man, as he to a brother, and without ſuch gifts and ſubmiſſion, which be did by ſuch inducements, and ſhew love and kindneſſe for very conſcience, as he did out of naturall paſſion ſtriving in him: Yea, if any man have been imbittered againſt another for any cauſe, and hath ſo far yeelded to his own fury, as to begin to do naughtily in ſeeking revenge; O let him do as well as Eſau did, go back in the middeſt of his enterpriſe, and not ſuffer himſelfe to be ſo confirmed in wickedneſſe, as to go through with ſinfull deſignes. Let the feare of God, the checks of conſcience, the apprehenſion of Gods diſpleaſure againſt the doers of ſuch things, even reclaime you in the middeſt, as naturall kindneſſe did this ſinfull man. Be not ſatisfied to do as well as Eſau in this caſe, but exceed him, and doe far better than he, that you may ſhew your ſelves to have that grace of which Eſau was deſtitute.
3. He was not greedy of giftsFarther Eſau, for matter of goods, ſhewes himſelfe not to be extreamly greedy and worldly minded, for when his brother bad ſent unto him a great drove of cattle, even a gift of great value. Gen. 32. 14, 15. Two hundred ſhee Goates, and as many Ewes, with twenty hee Goates, and as many Rams, with thirty milch Camels and their Colts, and forty Kine, and ten Buls, and twenty ſhee Aſſes with ten Foales. I ſay a rich and gay booty, he did earneſtly and heartily refuſe the ſame, ſaying, Chap. 33.9. I have enough my brother, keep that which is thine owne, and would not take it but upon urgent preſſing: Firſt, it is ſaid ver. 11. He urged him, and he took it. Now will you not ſhew your ſelves as good men as Eſau in this caſe? Know when you have enough, be not greedy of gifts, and when your ſtate is already rich and abundant, ſeek not to get into your hands though it be by receiving a gift, that which is anothers. O that Eſau ſhould be able to ſay, I have enough, keep that which is thine, and many that be Chriſtians in ſhew, ſhould not be able to diſcerne when they have enough, but ſhould be as eager to get even by worſe meanes, or as bad as this, even by taking gifts and bribes for doing but even juſtice or which is worſe, for doing injuſtice, and ſhould by oppreſſion and harſh dealing even with poore and needy men, their Tenants and underlings, ſeek to get even more than enough.
If any man amongſt you finde himſelfe ſo earthly diſpoſed, let him earneſtly condemne himſelfe, and ſay alas, what a ſlave am I to riches? that have not yet ſo far denyed the world, but that I am more covetous and unjuſt than Eſau ſhewed himſelfe.
If any ſay, yea, Eſau did this towards a brother;
I anſwer, doth not Chriſtianity teach us to love our neighbours as our ſelves?
If any ſay, but though Eſau ſaid he had enough, yet it may be, that he thought not ſo;
I anſwer, In ſaying ſo, he ſhews he thought he was ſo at that time, and knew he ſhould be ſo, therefore ſhould a good man that would be counted far better than Eſau ſet himſelfe to be ſo indeed, and at all times?
Come then, you that have eſtates large enough to afford you all due content, come I ſay, and learne of Eſau to know when you have enough, and not ſtrive to get more by any greedy, unjuſt and oppreſſive courſe.
Let others enjoy their owne, and be you content with your owne, yea goe yet farther, and be content to loſe ſome of you owne to thoſe that are poore, and in neceſſity, and far lower and meaner than your ſelves.
But laſt of all,4. He joyned with his brother in burying his Father Eſau joyned with his brother Iacob in burying his Father Iſaac, and ſo at once ſhewed his reſpect to his Father, in doing that laſt duty, and his perfect reconciliation to his brother, in joyning with him to doe it. Learne you to ſhew honour to your Parents in the laſt act, and let not an old grudge ſtick ſo in your ſtomacks, as to hinder you from doing any good work becauſe you cannot bring your hearts to be partners with thoſe that have offended you. Eſau, Eſau ſhall riſe in judgement againſt you, if you continue ſtill to have ſuch a coare againſt them from whom you have received injury, as that their preſence will keep you from doing good workes with them in their company, and in their ſociety.
And theſe be all the good things which I can call to minde that the Scripture tels of this evill man. Let us therefore paſſe on to the conſideration of his faults, which are more, and greater.
And firſt in generall,His faults, 1. In generall, he was an hypocrite. though he lived more than forty yeares in his Fathers houſe a religious man, and a carefull worſhipper of God, yet he lived there as an hypocrite, and got no true goodneſſe, as appeares by that he was not kept from fratricide, or brother-murdering, by any conſcience to God, but alone by a kinde of love and reſpect to his Father. Look to your ſelves I pray you, you that be children of godly Parents, and have been trained up by them as well as they knew how, look to your ſelves, that you continue not ſinfull, and wicked, and hypocrites at the laſt, ſuch I meane, as care not to get the true knowledge of God, but continue ſtill lovers and ſervants of ſin, though you have a little forme of godlineſſe, to forbeare ſome ſins, and doe ſome good things for your Parents ſake. This is to be an Eſau, even to enjoy the meanes of grace and ſalvation in a godly houſe, and there to conforme a little outwardly, and to abſtaine from ſome ſins out of reſpect to the Governours, though you have no true conſcience to God. Search your hearts you wives, children, ſervants, that are educated, and live under the roofe of good men in the Church of God, under good meanes, and ſee your miſery, if you be no better than this man was. And now labour to profit by the means of grace, to get the truth of grace cauſing you to ſtand in awe of God, and to depart from all wickedneſſe, out of due obedience to his Majeſty, that it may be ſaid of you, theſe and theſe, and all ſins you reſolve to leave, not for ſiniſter reſpects of this or that perſon, or thing, of a Father, or the like, but out of love to God, and a true deſire to honour him that hath taken you to be his people. Thinke not well of your ſelves becauſe ſome ſelf reſpect, or humane conſideration keeps you from running into groſſer ſins, but drive to imprint ſuch a filiall regard to the living God in your hearts, that may cauſe you to ſhun all wickedneſſe for the Lords ſake, and then you may comfortably ſay in your ſelves, now I know I am a true member of the Church, and not as Eſau was, at leaſt then, a rotten, and a withering, and a fruitleſſe branch, that bringeth forth leaves alone and no good fruit.
But let us more particularly ſearch into Eſau:
Firſt, in reſpect of his carriage of himſelfe in reſpect of outward things: then of his carriage for matters of religion, and the things of God. Thirdly, His behaviour to his Parents. Laſtly, to his brother.
2. His particular faults. 1. He gave himſelf wholly to hunting.For the firſt, his life was very faulty in the manner of his orders for the world, for in his younger time he gave himſelfe wholly to hunting, as it is ſaid of him, Gen. 25.27. The boyes grew up, and Eſau was a cunning Hunter, a man of the field; He meaneth a gallant fellow that gave himſelfe to little elſe but the ſport of hunting, and was ſtill, in the field following that ſport. He was a rich mans ſon, and his Father had great meanes, and allowed him enough, wherefore he cared not for any uſefull kinde of living, but followed ſports and jollity, and by name was a great hunter ſtill in the fields, to pleaſe himſelfe in that humour. Is not this alſo the common ſin of many richer perſons? who as they had wealth given them to be fewell to idleneſſe and voluptuouſneſſe, give themſelves over to ſports, and ſome to this of hunting, and regard not to profit in any good ſtudy or profitable trade of life. Eſaus hunting may ſeeme not to have been according to our preſent cuſtome, with kennels of bounds, but with bow and quiver, as it is noted, Chap. 25. But howſoever, he was ſet wholly upon ſports, and ſold himſelfe to that kinde of delight, leting goe other things of better note and uſe. Surely then, it is a ſin to live voluptuouſly, to have none other calling but paſtimes and vaine ſports, to make that ones occupation, that ſhould be alone his recreation, and to ſpend himſelfe in ſuch a trifling vaine thing that ſhould be uſed as a triflle alone, to refreſh our ſelves after matters of greater conſequence. Nimrod was an hunter, Iſhmael was an archer, Eſau a field man; you reade no ſuch thing of Sem, Abraham, Iſaac, Iacob. Why ſhould you follow the patterne of thoſe men whom the Scripture ſpeaketh of with diſgrace? and not theirs rather, who have an honourable name in the book of God. I pray you call your ſelves to an account for your expence of time, muſt we not anſwer to God how we have lived, how we have beſtowed our dayes and houres, will this be a good anſwer? I ſpent the day in hunting, hawking, carding, dicing, and ſo I did from time to time, one day at one ſport or merry meeting, another, at another, but all in ſuch toyes; Can you bee ſo fond as to imagine or beleeve, that God for this cauſe gave you wit, ſences, lives, health, ſtrength, wealth, and other like meanes of doing good?
See this fault now, ſo many as are guilty, and ſet your ſelves to a more profitable kinde of living, or elſe the day will come when you ſhall bootleſly wiſh that you had never been; O ſo lay out your life, that the world and your ſelves may be the better for it. Live as Abraham and Iacob did, not as Eſau, follow ſome ſtudy, follow ſome good husbandry.
Live, as thoſe that know there is another life after this, and that there be more weighty and honourable things to doe than playing and ſporting: Take heed of bringing your ſelves into the number of thoſe that are Lovers of pleaſures, more than lovers of God. If you ſay, why? Then do you condemne all uſe of ſports, as hunting, fowling, or the like?
I anſwer, no. I doe not, but I ſay, let not this in a manner be the totall ſumme of your employment. Have figures, as well as cyphers in the number of your dayes, let theſe kindes of exerciſes have ſome ſmall quantity of time for your refreſhment, but ſpend your ſelves in better things, or elſe you ſhall be cenſured with S. Iames his cenſure, You have lived in pleaſure upon earth, and then I am ſure you ſhall live in torment when you muſt leave the earth.
But another fault we have in Eſau, for the manner of his hunting,2. He followed his hunting over-eagerly. ver. 29. He came from the field, and was faint, he followed his paſtime over-eagerly and exceſſively, and knew not how to breake it off in due time, till very hunger and faintneſſe brought him home. Sure reaſon will conclude that it muſt needs be folly and a ſin to be ſo bound to ſome ſport, that one knowes not a due ſeaſon of leaving it off, but muſt run after it a long time together, till faintneſſe or hunger follow. To be eager after paſtimes, and ſtay ſo long at them as if they were great matters, even till extreame wearineſſe and hunger take one off, and rather compell, than perſwade him to leave, this is an inordinate uſing of ſports. For theſe recreations are in the very wiſdome of nature appointed alone to cheere up the minde, when it is wearied with great imployments, that it may be fitted the better for them afterwards: and they are not to be followed for their own ſakes, as not being worthy to bee made any part of the end of a wiſe mans life. Now he that follows them with ſo immoderate eagerneſſe, and ſo long together, makes it appeare that he doth not uſe them as their nature requireth, and inſtead of fitting himſelfe for better actions by them, doth altogether unfit himſelfe for any good action. For what can he performe well, that hath toiled himſelfe in a toy till hee bee quite ſpent?
Learne I pray you to ſee this fault in your ſelves, and amend it, even ſtaying too long at your gawdes, following them ſuch a ſpace of time together, or with ſuch great violence, that you be even tired and ſpent by them. Sports muſt be done ſportingly, not with the like ſeriouſneſſe, and earneſtneſſe, as ſerious matters. A ſmall deale of time ſhould be allotted for matters of ſmall value, for ſeeing time is precious, to give much of a precious thing for that which is a very meane and worthleſſe thing, is ſurely to ſuffer ones ſelfe to be conſumed by fancy and paſſions, and not to walke rationally, and diſcreetly.
Learne therefore not to ſuffer your ſelves to be brought under the bondage of any the moſt lawfull recreation, but to be able to breake off ſeaſonably.
And when is the ſeaſon, ye may ask?
I anſwer, when you have beſtowed ſo much time in them, as to have attained the proper end of them. As in meate and drink, a man ſhould forbear to take more, when he hath received ſo much as is requiſite for the ends of food. So in ſports.
And every mans diſcretion will tell him, unleſſe he hath put out his eyes by making himſelfe a bondman to paſtimes, that the end is to fit him for better matters, by preſerving the health, and maintaining the vigour and cheerefulneſſe of his body and minde. He muſt not tarry at them as long as he can, or till he be weary; but when he hath been ſo long conſtant in them as is fit to ſtir and exerciſe his body, and prepare him for ſerious matters, then muſt he leave them off, and goe to ſerious matters. And I pray you, let me propound to your conſiderations a fit rule for the meaſuring of your time for ſports. Will not ſanctified reaſon tell you that you ought not to beſtow more time in recreations, though never ſo honeſt, to refreſh your bodies then in ſpirituall and holy duties to edifie your ſoules. Give not more houres uſually to theſe baſeſt of all things, playes and games than to thoſe moſt uſefull of all things, reading the Scriptures, Prayer, Meditations, and thoſe things that are next to ſpirituall duties in value and uſefulneſſe, ſtudying ſome worthy knowledge, or doing ſome profitable buſineſſe in your callings. Let not the more worthy thing be ſet behinde the leſſe worthy: let not the Vaſſall be ſet above his Soveraign, and have more honour than his Lord and King.
Another fault in Eſau in regard of his converſation about earthly things is, that when he came now to be an ageder man,3. He made himſelf great by war. and ſaw it vain to follow paſtime, he fell, as Iſaac tels him, Gen. 27.40. By thy ſword ſhalt thou live. He made himſelfe great by war. The ſword was not appointed to get lands and livings withall, but to defend and maintaine men againſt unjuſt violence, and to puniſh offenders and malefactors. But Eſau followed the wars to make himſelfe great, as it hath been uſed much formerly, and is now. Men would fight with others to take away their lands and goods from them, and to make themſelves poſſeſſours and Lords of their countries, to get riches, command, and glory, and make themſelves great in worldly reſpects, they would betake themſelves to weapons and fighting. This is, ſo far as I can diſcern, a fault and ſin, I ſay, to take occaſion of warring, and making battailes, to win mens lands and goods from them.
If you ſay, how was this a part of Iſaacs bleſſing to Eſau, if it were a ſinne?
I anſwer; Iſaacs meaning is, to relate what outward proſperity Eſau ſhould have: ſo that he doth not juſtifie all the meanes he ſhould uſe to make himſelfe great, but alone ſhewes, that he ſhould be great, and obtain a gallant countrey. It is a kinde of temporall bleſſing to overthrow in war, and to conquer, though one deale not juſtly in that matter of war. Indeed if men may live by their ſword, where is the rule of equity, Doe you as you would bee done by; where is the following after peace? which all are commanded to follow with all. Where is that threat, or curſe become? Which David pronounceth from God by way of juſt imprecation againſt ſuch, Scatter the people that delight in war: Such kinde of war as is enterprized to make a living of, and to get away other mens poſſeſſions; for elſe to fight Gods battailes, as Ioſuah and David did, in purſuing them with the ſword which were Gods enemies, and whom he appointed to be ſo purſued, is a good thing and honourable; and ſuch as thoſe worthy men before named did much delight in. So then to make warres and ſtirres, by invading others, and picking and ready accepting any occaſion of quarrell for the raiſing of a Monarchie or Principalitie to himſelfe, is a ſinne, and, ſo farre as I ſee it, was Eſaus ſinne, who by his ſword made himſelfe owner of ſuch a Countrie, as within a little time his poſteritie was raiſed to a great Kingdome; for he diſpoſſeſſed the inhabitants of Mount Seir, and erected the beginning of the kingdome of Edom. Indeed, to live by ones ſword, or by his wits, may well diſpute for the precedency in ſinfulneſſe. The one couzens, the other kils, the one uſeth ſecret tricks, the other open force. The one armeth it ſelfe with fraud, the other with violence. The one hurts men in goods, the other in life too; the one will have it becauſe he can over-reach you in wit, the other becauſe he can over-maſter you in ſtrength; the one careth not ſo he can beguile you, whether he have iuſt title or no, the other careth not ſo he can beate you, whether his title be good or not; the one breaketh the eighth and ninth Commandements, the other the eighth and ſixth Commandements: never a better of them, but that the worſe, which is joined with more crueltie and bloudineſſe. And Eſau had a kind of preſage of his fierce and bloudie nature, when he looked ſo red at his very birth, and when he was affected with the red colour of the pottage, ſo red, ſo red, in reſpect whereof alſo his name began to be called Edom, which ſignifieth red.
Here you may ſee what an erring judgement man hath ſince his fall, for how have men honoured Conquerours and great fighters, and ſouldiers; whereas if the war was entred into, not out of compulſion to defend, or out of juſtice to puniſh publike injuries againſt Cities, or Common-wealths, or Countries, it was meere robbery and murder: they were but great Pyrates, and great Theeves, and great murderers; and yet the fooliſh blindneſſe of men will needs give them honour and good eſteeme.
But I need not diſgrace war to you, only this you muſt note, that Eſau which gave himſelfe in his younger time to nothing elſe but ſports afterwards gave himſelfe to nothing elſe but war and ſpoiles.
Oft voluptuous youth many times ends in an injurious old age.
They ſet up themſelves by bad meanes at laſt, which gave themſelves to vanity and toyes before. Thus much of Eſaus converſation in reſpect of theſe earthly things: Now ſee his behaviour in reſpect of ſpirituall things.
4. He was a prophane man, which prophanneſſe ſhewed it ſelfe in 3. acts. 1. In ſelling his birth right 2 In deſpiſing it. 3. In leaving the land of Canaan.And herein he was ſo bad a liver, that the Apoſtle cals him a prophane fellow, and warnes all of us not to be prophane as he was.
His prophanneſſe ſhewed it ſelfe in two acts:
Firſt, in ſelling his birth-right.
Secondly, in deſpiſing it, and that continually, and with great careleſneſſe; ſo ſhall you reade in the Story of Gen. 25.31, 32. The matter was thus, Eſau came hungry and faint from hunting, Iacob had made red pottage, Eſaus hunger made his eye apt to be taken with the lively colour of the red broth; he was as hungry men be, very eager after food, and prayes his brother to give him a meſſe of the red pottage. Iacob ſaith, Sell me thy birth-right then, that is, paſſe over to me all thoſe priviledges that appertaine to thee as the elder brother, and on that condition I will give thee broth enough: Eſau thinkes, perhaps alſo he ſaid ſo too, I am going to die. I cannot conceive that he meanes, I am now ready for hunger to give up the ghoſt, and muſt needs die, if I have not inſtantly ſome of this food, for ſuch faintneſſe would ſcarce have given him leave to have entred into ſuch a parle, & Iſaacs houſe, or ſome in it would have afforded the yong maſter ſomething to have kept him frō ſtarving. But I ſuppoſe he meaneth, I muſt ſhortly die, & the inheritance that is to follow of this birthright, is of this land for many years hence, & therfore this birth-right wil do me no good, and ſo he is content to ſell it, & to confirm the bargain with an oath. Lo here is one act of prophanneſſe. He ſhews that he did not care for heaven & life eternal, wherof that land was a type and figure, or that he did not take notice of it as a type and figure of heaven, and therefore is content to ſell it, as we uſe to ſpeak, dogcheap, for a morſell of meat, or a meſſe of pottage. To part with the things that are ſignes & means of attaining eternall life, for the baſe & trifling matters of this life, & if he cannot have both, to chooſe rather to have the earthly, & let the ſpirituall go, lo this is I ſay prophanneſs. A ſetting of earthly trifling good things, as it were a meſs of good broth; before the ſignes and outward means of attaining life everlaſting, even thoſe things that ſhould do us ſpiritual good, by helping us to grace & glory, this I ſay is prophanneſſe, this is Eſaus offence. The birthright carried with it divers things, 1. The ſoveraignty & chief government of the family. 2. The prieſthood alſo, and right to be as the miniſter of the whole family. 3. Here and in this caſe, intereſt to the land of Canaan. as a type of heaven, & to the continuance of the viſible Church, and the meanes of grace and ſalvation in his poſterity & family, all which were tranſlated to Iacob with the birthright. Now Eſau an hunting fellow, that gave himſelf to his Croſs-bow and ſports, he either had not informed himſelf of theſe matters, or did not heed them not conſider them, therefore he lets all goe for a good meſſe of pottage.
Brethren, prophanneſſe is a fearfull ſin, I meane to have ſo little eſteem of the outward meanes of ſalvation, as to part with them for a ſong as we ſay. But yet an higher degree of prophanneſſe. He went his way and deſpiſed his birth-right, he never conſidered of his folly afterwards to repent heartily of it, and ſo to ſeek pardon, and (though not the recovering of his birth-right, yet) to bee ſtill admitted as a member of Iſaacs family, and ſo to enjoy the priviledges that were promiſed to him and his ſeed, but even deſpiſeth it, he cares not a pin for it, it never grieves nor troubles him that he had ſold it, let it go, as if it had been ſcarce ſo much worth as he paid for it. So the ſin is grievous, to deſpiſe and contemne as vain and uſeleſſe thoſe things that tend to bring unto us ſpirituall graces, and eternall life.
Now brethren, be not many of you ſuch, that ſet light and deſpiſe the meanes of grace, you care not for the word of God, for the Sacraments, for praying, &c. The leaſt outward benefit will make you part with theſe helps to life eternall, you think them not worth any thing, you can be perſwaded to part with them for any little gaine, or the like. Nay, do not ſome of you deſpiſe them? count it a folly to make ſo much adoe about them, and would not care a ruſh, if you ſhould never come at Word, or Sacrament more, never uſe prayer any more. If any bee ſo diſpoſed, as the lives of many ſhew they be, let them conſider that they ſhall in vain dreame of having the bleſſing, even the ſpirituall bleſſing of Gods favour, and life eternall: Eſau could not prevaile by any teares and intreaties to have his Father give him a ſpirituall bleſſing, God by feare ſtrengthened Iſaacs heart againſt all his intreaties. It may ſeem he would fain have had the bleſſing of Abraham, which carries with it a ſpirituall bleſſing, ſome confuſed notion it is like he had of heaven, that muſt be given to Abrahams children, and that muſt go along in the family of Abraham, and Iſaac, and their ſeed, this he would fain have had, and in a fit weepes hard, and did much deſire to make his Father repent of his being deceived, and bleſſing Iacob, but he could not prevaile. If himſelfe had ſought at Gods hand to give him repentance for his prophanneſſe and other ſins, he ſhould not have been rejected; but that was not the thing he ſought alone, he would have had his Father to have changed his minde, and given him aſſurance of heaven. Such a confuſed deſire of heaven may be found in the heart of a profane man, but when in this maner they would inherite the blſſing, they ſhall not. They that care not for the birth-right, ſhall miſſe of the bleſſing; they that regard not the outward ſigns & means of life eternall, ſhall never attain life eternall. A profane man, a contemner of religion & religious ſervices of God, ſhall never go to heaven without amendment; O if any of you be ſuch, now let Eſaus example ſtir you up to repentance, & reformation, and be no more profane, as was Eſau. But 2. ſtir up your ſelves to be truly devout, make great account of Gods Ordinances, to which he hath annexed the promiſe of life. Make high account of the Sacraments, Word, Prayer. Theſe be his Ordinances, to have the intereſt and injoyment of them, is to have the birth-right: O eſteeme them highly for that excellent purpoſe to which they are aſſigned, & ſeek grace in them, that you may attaine ſalvation by them, which thoſe that do, are followers of Iacob, and not of Eſau, and ſhall ſpeed as Iacob. But the laſt act of profanneſſe in Eſau was worſt of all: He leaves the land of Canaan, and of his owne accord goes away to Mount Seir from Iacob, becauſe he found it not ſo commodious an habitation. He and his brother could not dwell together there, & he would not dwell in Tents as Iſaac & Iacob, to ſhew himſelf an heir through hope of the ſame promiſes, & ſo this was an utter forſaking of all care of true religion, & turning meer worldly and earthly. O take heed that none of you ſuffer profaneneſs to take ſo ſtrong a hold, and ſettle ſo deep rooting in you, that you ſhould quite and cleane give over all ſhew of piety, and follow the world wholly altogether and profeſſedly.
He is profane that hath no great care of heaven, at leaſt not at all to get grace, and therefore firſt makes no great reckoning of, next deſpiſeth, and after relinquiſheth, and caſteth off the ſignes and meanes of grace that God hath appointed. O let not any of you be ſuch, periſh not after the example of Eſaus naughtineſſe, but let his badneſſe teach you to feare to be bad in the ſame kinde, and labour to be devout, holy, and religious, that you may be ſaved.
Yet more faults muſt be ſpoken of,5. He ſhewed not due reſpect to his Parents. towards his Father and Mother he did not ſhew that due reſpect which he ought unto them, for he married Cananitiſh wives, againſt their good liking you may be ſure which proved an heart-breaking unto them, and when he thought to mend the matter in ſuper-adding the daughter of Iſhmael, he went yet in the ſame roade that before, not craving their advice and counſell, but did it of his own head, which though be were now married, hee ſhould not have done ſo long as he lived, as then it may ſeeme he did live under their roofe. Beware you children of this ſin of Eſau, wrong not the authority of God and your parents both, by marrying without their conſent, liking, or privity; whether is it ſafe, better, & more deſirable to be Iacobs imitators or Eſaus? but of that I have ſpoken already.
Another rank of faults ſee towards his brother. Firſt,6. He falſely accuſed his brother. he accuſeth him for beguiling him of his birth-right, which was a falſe accuſation, for he could not couzen him of that, but himſelf out of a profane ignorance and contempt of the worth thereof, ſold it away for a poore price, a meſſe of pottage. But man is ever ready to caſt the blame of his faults upon others, if they have any colour ſo to do, it were better plainly to confeſſe and take the blame unto ones ſelf, than to double the fault by covering it with falſhood ſpringing from ſelf-love: Let no man ſay, that another hath deceived him of that which he hath fondly caſt away, or the like. But when Iacob had indeed beguiled him of the bleſſing, which I cannot tell how to excuſe, then he hated him.
It is a grievous offence to be ſo imbittered,7. He hated his brother. ſpecially againſt a brother, or kinſman, as to entertain hatred againſt him. Thou ſhalt not hate thy neighbour in thine heart, Love your enemies, do good to them that do evill to you, ſaith our Saviour. This is far from being like God, and ſo from being a fruit of the Spirit of Chriſt, who loved his enemies. Should not the Image of God in a man prevaile more to make one love, than his own injury to make him hate. If any of you be an Eſauite in this thing, an hater of one that hath done him wrong, let him be aſſured that it is a great ſin, and if he excuſe it, defend it, deny it, will not ſee it, not carefully reſiſt it, let him be aſſured that his ſin is not pardoned. He that ſaith he loveth God, and hateth his brother, is a lyar: and hee that ſaith he is a childe of God, and is not a lover of God, is a lyar too.
You may ask me what it is to hate ones brother? I anſwer.
There is a paſſion of hatred, and a habit of hatred, and both work in two degrees.
The paſſion of hatred is a kinde of averſneſſe, and riſing of the heart againſt a man when one ſees him, ſo that hee cannot away with him, nor can ſpeake unto, or looke curteouſly, or peaceably upon him, but ones countenance fals when he ſees him, and he even turnes away, and by his goodwill would have nothing to doe with him. To be ſo diſpoſed to a man in reſpect of his ſoule and wicked carriage, is not a ſin; but to be affected in reſpect of an injury, is this ſinfull hating of him. But the habit of hatred is, when the heart is ſo ſetled in this alienation and eſtrangement, that it grows to wiſh and deſire, and ſeeke his hurt; now ſometimes theſe paſſions, and theſe grudges be ſeen, lamented, reſiſted, and by degrees overcome; here hatred ruleth not: ſometimes a man will not ſee his ſin in ſuch hatred, and taketh no paines to chaſe this ſowre leaven out of his heart. This over-ruling hatred is a ſinne that cannot ſtand with true charity to God. O take heed of it, ſee it, amend it, and be no longer like Eſau!
8. He comforted himſelfe in the thought of killing his brother.Next, he not alone intends to kill his brother, but comforts himſelf in that thought, as you may reade, Gen. 27.44. It is a fearefull thing to reſolve upon murder, and that with delight and pleaſure, ſo that the heart concludeth to commit it ſo ſoone as ſuch and ſuch a let is removed, or fit occaſion offered, and that ſo ſetledly, as not conſcionable obedience to God, but alone ſome meere reſpect to men doth hinder the accompliſhment. So the Phariſees reſolved to kill Chriſt, only fearing the people they forbeared; it was glad newes to them when Iudas offered his ſervice to betray him. This is to give ones ſelfe over as a ſervant to ſin, and cannot be found in any childe of God, at leaſt, not uſually or often. Doe any of you ſinne thus in any kinde? What ſhould I call you but Eſaus? and I beſeech you to take heed of malice, that it may not produce murther, and of all the inward motions to evill with allowance, for feare they produce the groſſeſt acts of evill. Nay, Eſaus malice ſtrived twenty yeares in his breaſt, for he went out againſt his brother when he returned from Padan Aram, Gen. 22. with foure hundred men after him, minding to deſtroy him, but that God vouchſafed to ſtop him by putting a paſſion of kindeneſſe upon him. A great ſin it is to attempt greivous offences, though one be ſtopped in the middeſt, yea though the ſtoppage grow from ſome inward motion in himſelfe; for this ſhewes that the heart was once fully bent unto it; but if ſome outward hinderance alone have been the cauſe of its not being done, then the thankes of forbearance is leſſe.
Repent therefore of ſuch purpoſes and attempts, and ſhew your ſelves truly ſorrowfull and penitent, by confeſſing to God the ſin of attempting, and bleſſing his name for not permitting you to follow your wicked deſires.
3. His benefits all temporall.His benefits, they were all temporall, The dew of heaven, and the fatneſſe of the earth; He was rich, proſperous, mighty, a conquerour, had many children, yet he could never inherite the ſpirituall bleſſing, though he would faine have had his Father to have repented.
Cain, Iſhmael, Nimrod, Eſau, had temporall bleſſings, boaſt not of theſe things, thinke not your ſelves better than men for theſe things; His miſeries, except his loſſe of the birth right,His afflictions he had few temporall croſſes, Heb. 12.17. Take heed of carrying your ſelves ſo, that it goe not ill with your ſoules, that God plague you not with ſpirituall plagues. For his death,His death is not mentioned in Scripture. the Scripture ſpeakes nothing of it, herein Iſhmael is preferred before Eſau. *⁎*